1827: American Sunday School Union Destruction of Jerusalem, Abridged from the History of the Jewish Wars, by Josephus - together with Sketches of the History of the Jews, since their dispersion - "Many learned commentators on the Scriptures have remarked,
regarding the writings of Josephus, that his history is so perfect a
delineation of certain passages of the Bible, and particularly those two
verses in the twenty-fourth chapter of St. Matthew, -- "For there shall
be great tribulation, such as was not since the beginning of the world
to this time, no nor ever shall be. And except these days should
be shortened, there should no flesh be saved," &c. -- that they are not
only the exact counterparts of each other, but seem almost as if they
had been written by the same person (Newton). Yet Josephus was not
born till after our Saviour's crucifixion; he was not a Christian, but a Jew, and certainly never meant to give any testimony to the truth of the Christian religion."

1840: "A Gentleman" The Destruction of
Jerusalem "Before Jerusalem he stands, And down his cheeks roll many a tear; See how He spreads his sacred hands, While He predicts its ruin near. "The days shall come, they're near at hand !! "When might armies shall surround "This favour'd spot where now I stand, "And lay your City with the ground. "Your measure's nearly full ! alas !! "Your sinful course is almost run ; "This generation shall not pass* "Till all the dreadful work is done."

1858: David Brown:
Christ's Second Coming, Will it be Pre-millennial?That those words point ultimately to the personal advent of Christ and
the final judgment, I have not the least doubt. But the first question
ought to be, What is the direct and primary sense of the prophecy? Those
who have not directed their attention to prophetic language will be
startled if I answer, The coming of the Lord here announced is his
coming in judgment against Jerusalem"

1921:
David S. Clark - The Message From Patmos: A Postmillennial Commentary on the Book of
Revelation (1921 PDF) "This early twentieth-century
Postmillennial commentary on the Book of Revelation, written by the
father of theologian Gordon Clark, offers an easy-to-read alternative to
the popular Pre-millennial/Dispensational views of the best-selling
Scofield Reference Bible and a multitude of other dissertations on end-time prophecy that litter the shelves of the average Christian
bookstores. "

1871:
Henry Cowles
- The
Revelation of John : With Notes"it
is simply impossible to make any thing else of the first
beast save the Roman Empire--the civil power of the Roman
Emperors; while the second beast), from the further
description of him which appears in chap. 16: 13, 14, and in
19: 20--" the false prophet that wrought miracles before
him" [the first beast] "with which he deceived them that had
the mark of the beast, etc., we must interpret to be the Pagan Priesthood"

1871:
R.W. Dale -
The
Jewish Temple and the Christian Church - A Series of Discourses on the
Epistle to the Hebrews (1871 PDF) "The end of all things is at
hand." "His voice then shook the earth, but now hath He promised,
saying, yet once more I shake not the earth only but also heaven." In
His last revelation to mankind, God's purposes are reaching their
perfect accomplishment. Empires which had overshadowed the whole earth
had decayed and perished. The institutions and laws which God Himself
had originally established, the temple He had consecrated, the priests
He had anointed, were now ready to vanish away."

1883: Milton S. Terry -
Biblical Hermeneutics"My purpose is to write a comprehensive and readable book, adapted to
serve as a suggestive help toward the proper understanding of those
scriptures which are regarded as peculiarly obscure"

1887: R.W. Dale -
The Past Second Advent: The
Coming of Christ(PDF
HERE) "The Unseen King of men is near, and
nearer than we know ; and if we listen to the voice of those that call
us to His feet, the vision of Christ when it suddenly comes at a moment
we look not for it. — Christ, King, and Judge, sitting on the clouds of
heaven with power and with great glory — will occasion no mourning to
us. It will be the fulfilment of all our most passionate hopes and the
beginning of our eternal blessedness. What lies beyond we cannot tell.
There are intimations in Holy Scripture elsewhere that the presence and
glory of Christ in the invisible and eternal world, where He has
ascended His throne as King and Judge of all, will, at last, after He
has gathered through age after age His elect to Himself, break through
even into the material order, and the last generation of mankind will
suddenly pass into His presence."

NISBETT, N., of Ash, Kent. "The Triumphs of Christianity over Infidelity displayed, or the Coming of the Messiah the True Key to the Right Understanding of the most difficult passages in the New Testament." Rivingtons, 1802.

Abbott and Abbott -
Illustrated New Testament (1878) On Acts 2:19-20 "These, also, are figurative expressions, referring to the portentous events which preceded the destruction of Jerusalem."

Abraham ben David, A compendious and most marueilous historie of the latter tymes of the Iewes comm weale, ca. 1110-ca. 1180. trans. and rep. several times last being 1st trans. edit. [London, R. Jugge] 1567. 357 p. The wonderful and most deplorable history of the latter times of the Jews: with the destruction of the city of Jerusalem. Which history begins where the Holy Scriptures end.
(Adams & Wilder Leominster, Mass; 1803).

Alford, Henry, The New Testament for English Readers (Chicago, IL: Moody Press, n.d.)

Boatman, Russell, What the Bible Says About the End Time (Joplin, MO: College Press, 1980).

Bohmer, Heinrich , Die Offenbarung Johannis (Breslau: 1866).

Bousset, Jacque,
The Continuty of
Religion (1670). "The Eagle of Meaux" (1670) "Titus, enlightened enough to know that Judea perished by a manifest effect of the justice of God, knew not the crime which God had willed to punish so terribly. It was the most heinous of all crimes, a crime then unheard-of, namely, Deicide, which therefore gave occasion to a vengeance such as the world had never seen. But if we only open our eyes and consider the course of things, neither that crime of the Jews nor its punishment can remain hidden from us."

Walter Chamberlain: The National Restoration and Conversion of the
Twelve Tribes of Israel (1854) "The mistake of the
Professor and those who hold his sentiments lies here -- that they are
not careful to remember that the spiritual exposition of certain
prophecies for the edification of the Church is perfectly permissible,
and harmonises with the literal interpretation of the same for
the benefit of Israel." (p. 21) "there are, probably, many
learned Hebrews who will be astonished to hear that he who propounded them
has maintained that all prophecy, extending to Israel as a nation, has
already been fulfilled."

Cheetham, S. , A History of the Christian Church (London: Macmillan, 1894).

Church, Alfred John (1829-1912). The
Story of the Last Days of Jerusalem, From Josephus, (with
illustrations), London: 1880.

Daley, Brian E., S.J. The Hope of the Early
Church, New York: Cambridge University Press, 1991.

Davidson, Samuel, The Doctrine of the Last Things (1882); "The Book of Revelation" in John Kitto, Cyclopedia of Biblical Literature (New York: Ivison & Phinney, 1855); An Introduction to th Study of the New Testament (1851); Sacred Hermeneutics (Edinburgh: 1843).

De Pressense, Edmund , The Early Years of Christianity, trans. Annie Harwood (New York: Philips and Hunt, 1879).

"Hegesippus" On
the Ruin of the City of Jerusalem(370-375) "About which the Jews themselves bear witness, Josephus a writer
of histories saying, that there was in that time a wise man, if
it is proper however, he said, to call a man the creator of
marvelous works, who appeared living to his disciples after
three days of his death in accordance with the writings of the
prophets, who prophesied both this and innumerable other things
full of miracles about him, from which began the community of
Christians and penetrated into every tribe of men nor has any
nation of the Roman world remained, which was left without
worship of him. If the Jews don't believe us, they should
believe their own people."

Henderson, Bernard W. , The Life and Prim-pate of the Emperor Nero (London: Methuen, 1903).

Kerr, Alan R. -
The Temple of Jesus' Body: The Temple Theme in the Gospel of John (2002)
"This book is a study of the Johannine Christian response to the fall of the
Jerusalem Temple in 70 ce. A crucial text in this investigation is Jn
2.13-22 and its context, which provide a lens through which other texts in
John are viewed. Kerr's examination of the Temple festivals of Passover,
Tabernacles, Dedication suggests that in Jesus fulfils and replaces these,
while in the case of the Sabbath he effects a transformation. The overall
conclusion is that the Johannine Jesus replaces and fulfils the Jerusalem
Temple."

Macdonald, James M. , The Life and Writings of St. John (London: Hodder & Stoughton, 1877).

Marsh, Rev. John,
An Epitome of General Ecclesiastical History, from the earliest period to
the present time. With an Appendix, giving a condensed History of the Jews,
from the destruction of Jerusalem to the present day.

Paley, William: Evidences of
Christianity (1851) "The general agreement of
the description with the event, viz. with the ruin of the Jewish nation,
and the capture of Jerusalem under Vespasian, thirty-six years after
Christ’s death, is most evident; and the accordancy in various articles
of detail and circumstances has been shown by many learned writers. This
part of the case is perfectly free from doubt."

Sanday, W. The Gospels in the Second Century
(1875) - "In the relation of the Gospels to the growth of the Christian society and the development of Christian doctrine, and especially to the great turning-point in the history, the taking of Jerusalem, there is very considerable internal evidence for determining the date within which they must have been composed."

Schleusner, Johann Friedrich .

Scholten, J. H., de Apostel Johannis
in Klein Azie (Leiden: 1871).

Schwegler, Albert, Da Nachapostol
Zeitalter (1846).

Schurer, Emil, " A History of the
Jewish People in the Time of Jesus Christ" (5 vol. 1886).

Scott, J.J.:The Apocalypse, or
Revelation of S. John the Divine (London: John Murray, 1909).

Seargent, David: "Millennium Now" (ImprintBooks,
2003).

Selwyn, Edward Gordon, The Christian
Prophets and the Apocalypse (Cambridge: 1900); and The Authorship of the
Apocalypse (1900).

Stonehouse, N. B. The Apocalypse in the Ancient Church,
1929. This book presents evidence from Patristic sources of the first six
centuries for the 70 AD application of Revelation. Available from Calvin
College or Westminster College (libraries).

Torrey, Charles Cutler, Documents of
the Primitive Church, (ch. 5); and The Apocalypse of John (New Haven: Yale,
1958).

Ussher,
James -The Annals of the World"In the years 1650-1654, James
Ussher set out to write a history of
the world from creation to A.D. 70. In its pages can be found the
fascinating history of the ancient world from the Genesis creation
through the destruction of the Jerusalem temple."

Alan R. Kerr -
The Temple of Jesus' Body: The Temple Theme in the Gospel of John (2002)
"This book is a study of the Johannine Christian response to the fall of the
Jerusalem Temple in 70 ce. A crucial text in this investigation is Jn
2.13-22 and its context, which provide a lens through which other texts in
John are viewed. Kerr's examination of the Temple festivals of Passover,
Tabernacles, Dedication suggests that in Jesus fulfils and replaces these,
while in the case of the Sabbath he effects a transformation. The overall
conclusion is that the Johannine Jesus replaces and fulfils the Jerusalem
Temple."

Steven J. Frierson -
Imperial Cults and the Apocalypse of John : Reading Revelation in the Ruins
(2001) After more than a century of debate about the significance of
imperial cults for the interpretation of Revelation, this is the first study
to examine both the archaeological evidence and the Biblical text in depth.
Friesen argues that a detailed analysis of imperial cults as they were
practiced in the first century CE in the region where John was active allows
us to understand John's criticism of his society's dominant values. He
demonstrates the importance of imperial cults for society at the time when
Revelation was written, and shows the ways in which John refuted imperial
cosmology through his use of vision, myth, and eschatological expectation."

N. B. Stonehouse
- The Apocalypse in
the Ancient Church (1929) This book presents evidence from Patristic sources
of the first six centuries for the 70 AD application of Revelation.
Available from Calvin College or Westminster College libraries.

PAST AND PRESENT STATE OF PALESTINE ; Christ's
Second Coming not fulfilled at the Destruction of Jerusalem.—This is thetitle of a little pamphlet
aiming to establish that the
second coming of
Christ could not, as
some suppose, have
taken place at the
period of the destruction
of Jerusalem. The
author proves clearly
to our mind that the issue of the
destruction
of Jerusalem was very
different from the effects that were to result to
the Jews at Christ's second
coming, and that the promises to them,
connected with that event, have not yet been
fulfilled. The author proves first of all—and it is
really a sad token that such a proof is required—
that Christ did not
certainly appear on earth during that period. He
then proceeds to narrate the events we are led to
expect before our Lord's coining. He mentions the
works and signs of Antichrist, and his appearance,
and argues—and we herein agree with him—that he has
not yet come, and that the description given of him
is only in part applicable to any of the supposed
Antichrists. One of the signs is, the Jews will
receive him; for our Saviour says,' 'If another
shall come in his own name, him ye will receive."
Now if the Jews had ever received such an one, they
could not still be looking for Messiah, as they are
to this day.

The coming of
Christ is to be
immediately after the
tribulation of those days. Those days, our author
says, are not yet ended ; they will close with the
tribulation of the last days, after which Jesus will
immediately appear. Christ
is to come after the Jews are converted ; now
if He had come at the destruction of Jerusalem, how
is it that the veil continues unto the present day ?
Christ is to light
for Israel. He certainly did not fight for them at the destruction of
Jerusalem. .Again, a resurrection must attend
our Lord's return to this earth, and the
judgment must take place after He has come. The
author demonstrates that these things have not yet
taken place, but most surely will be fulfilled.

We have given a very meagre
outline of this little book, as we are pressed for
want of space. But even this mere sketch will
suffice to show that the contents are interesting
and varied, and worthy to be studied." (The
Scattered nation and Jewish Christian magazine,

Philip Mauro wrote 35 books of
which three were later published as one volume (Expository
Readings in Romans in 1913).The Number of Man (1909) is
included as a bonus item.Bible Chronology and
Patmos Visions were
eventually published as revised, expanded publications (The
Wonder of Bible Chronology and
Of Things Which Must Soon Come to
Pass, both in 1936). Both are still in print today and freely
available. Mauro later retracted his 1913 book,
Looking for the Saviour and
for that reason it was not included in the collection of book
manuscripts.The rest are all here:

(1)
Reason to Revelation (1905); (2) The World and Its God (1905); (3) Man’s Day
(1908); (4) Life in the Word (1909); (5) The “Wretched Man” and His
Deliverance (1910); (6) God’s Gospel and God’s Righteousness (Romans
1:1–5:11) (1910); (7) God’s Gift and Our Response (Romans 5:12–8:13) (1910);
(8) God’s Love and God’s Children (Romans 8:14–16:27) (1910) – 6, 7 and 8
later appeared in one publication, see Number 11; (9) God’s Pilgrims (1912);
(10) God’s Apostle and High Priest (1913); (11) Expository Readings in
Romans (1913) (see 6,7 and 8 previously); (12) The Last Call to the Godly
Remnant (1914); (13) Baptism (1914); (14) “After This”: or the Church, the
Kingdom and the Glory (1918); (15) The Kingdom of Heaven: What Is It? And
When? And Where? (1918); (16) Bringing Back the King (1919); (17) A Kingdom
Which Cannot Be Shaken (1919); (18) God’s Present Kingdom (1919); (19) Our
Liberty in Christ, a Study in Galatians (1920); (20) Ruth, the Satisfied
Stranger (1920); (21) Evolution at the Bar (1922); (22) James: The Epistle
of Reality (1923); (23) The Seventy Weeks and the Great Tribulation (1923,
revised 1944); (24) Which Version? Authorized or Revised? (1924); (25) How
Long to the End? (1927); (26) The Gospel of the Kingdom (1928); (27) The
Hope of Israel (1929); (28) The Church, the Churches and the Kingdom (1936)

TITLES INCLUDED IN “COLLECTED SHORTER
WRITINGS” The
Collected Shorter Writings is
approximately 300 pages long and should by itself be a collector's dream: 30
manuscripts of which some can only be classified as extremely rare or scarce
while others are classics. A terrific compilation.

(1) A Personal Testimony (1909); (2) The Truth about Evolution (1905); (3)
God’s Way in Sickness (1907); (4) Eternal Relationships (1908); (5) The
Present State of the Crops (1908); (6) Modern Philosophy (1909); (7) The
Foundations of Faith (1909); (8) The Characteristics of the Age and Their
Significance (1909); (9) The Christian’s Choice: Self-Life or Christ-Life.
Which? (1910); (10) Concerning Spiritual Gifts (1910); (11) The Order of the
Star in the East (1915); (12) Concerning Fellowship in Breaking Bread
(1915); (13) Shall We Smite with the Sword? (1917); (14) Christ’s Entry into
Jerusalem; (15) The “Character” of Matthew’s Gospel (1919); (16) The House
of God (1919); (17) Watch. Be Ready. (1919); (18) By What Means? (1919);
(19) More Than a Prophet (1919); (20) Speaking in Tongues (1920); (21) The
Sign of the Prophet Jonah (1923); (22) Paul and the Mystery (1923); (23)
Never Man Spake Like This Man (1923); (24) Dispensationalism Justifies the
Crucifixion (1927); (25) The Kingdom Heresies of S. D. Gordon (1930); (26) A
Letter to a Dispensationalist (1933); (27) What is the Millennium of
Revelation 20? (1944); (28) Things Pertaining to the Kingdom of God (1979);
(29) Gog and Magog (1981); (30) The Prayer in Gethsemane (1981).

BONUS ITEMS (1) The
Number of Man (1909) (essentially the same theme as
Man's Day of 1908 but nevertheless
included in the Library); (2) A Chronological Timeline of the Bible
(compiled from the charts in The Wonder of
Bible Chronology); (3) The 430 years of Exodus 12:40, 41 and
Galatians 3:17 and The 400 years of Genesis 15:13 and Acts 7:6 (compiled
from the charts in The Wonder of Bible
Chronology).

"Nobody Left Behind"
examines modern-day theories of end-time prophecies in the light of
clear Bible teaching. It helps the reader distinguish truth from
theory by looking at Bible verses in context. While "Nobody Left
Behind" is partly a reaction to the popular "Left Behind" novels by
Tim LaHaye and Jerry Jenkins, it is much more than that. It offers a
detailed study of the historical fulfillment of some of the most
exciting prophecies in Scripture: the destruction of Jerusalem and
its temple in A.D. 70, the rise of the Antichrist, and the arrival
of God's kingdom on earth, among others. To the extent that "Nobody
Left Behind" is a critique of the popular "Left Behind" novels, it
is based on several sources. Mr. Elliott has examined the colorful
fold-out chart, "A Visual Guide to the Left Behind Series," which
gives LaHaye and Jenkins' brief outline of Revelation, showing where
each novel of the series fits in. More importantly, Mr. Elliott
carefully considered Tim LaHaye’s newest Revelation commentary,
"Revelation Unveiled." This updated edition of LaHaye's commentary
appeared in 1999, and it was offered, as expressed on the back
cover, as "The biblical foundation for the best-selling Left Behind
series." In addition, Mr. Elliott digested novel #1 of the series,
"Left Behind, A Novel of the Earth’s Last Days," which introduces
most of the leading characters and issues. He has also read #2 of
the series, "Tribulation Force." Reading the remaining novels is
unnecessary. Tim LaHaye’s Revelation commentary is a more important
source for critiquing the novels than the novels themselves.

"Nobody Left Behind"
respectfully examines the claimed biblical foundation for the "Left
Behind" series. This "foundation" is a view of Bible prophecy called
futurism, a view which teaches that the great bulk of Bible
prophecies have not yet been fulfilled but rather are awaiting
fulfillment any day now. Mr. Elliott's critique is thus not just an
examination of one set of novels but rather an examination of the
entire view of Bible prophecy that underlies those novels.

"Nobody Left Behind"
offers 334 pages of compelling biblical and historical evidence that
various "end-time" prophecies have actually already been wonderfully
fulfilled. This alternative view, commonly called the historical
view or historicism, was the most popular view among Bible believers
for several centuries before the twentieth century. However, times
have changed, and many Bible believers today are not even aware that
the views set forth in the "Left Behind" series are relatively new.

If you desire a
greater understanding of God's prophetic Word, "Nobody Left Behind"
is for you. If you are looking for prophecy studies that are in
depth yet easy to understand, "Nobody Left Behind" is your book of
choice. If you want to find out if the "Left Behind" novels are true
to the Bible, "Nobody Left Behind" will offer you the facts for
making your decision. If you are seeking a book on Bible prophecy
that will open your eyes to historical reality all the while
enriching your faith, "Nobody Left Behind: Insight into 'End-Time'
Prophecies" is the book you should read.

The book is
well-documented, includes quotations from ancient Christian and
Jewish writers, offers extensive Scripture and subject indexes, and
contains attractive illustrations and detailed charts to aid the
reader.

HISTORIE, DE-, van de deerlyke
distructie ende ondergank der stad Jerusalem. Door den keyzer
Verspasiaen, met veele en verscheidene geschiedenissen der Joden (1732)
"Rare early chapbook edition of the account of the destruction of the
city of Jerusalem, based on "De Bello Judaico" by Flavius Josephus. The
version popular in the Northern Netherlands however, entirely differs
from the version popular in the Southern Netherlands, at least after
1621 when the old version was forbidden in the Southern Netherlands.
After 1621 the version in the Southern Netherlands was titled "De
verderffenisse of destructie van Jerusalem" and edited by the famous
Flemish historian Adriaen van Meerbeeck (1563-1627). In the Northern
Netherlands the old version remained in use, still unexpurgated of wild
anecdotes and curious legends, like Pilatus together with the Jews
defending Jerusalem, and during the siege the starved women ate their
children, and gave Pilatus a quarter of each child to eat. Or the story
that after the Romans had conquered the city, Pilatus was brought to
trial, but all the Jews were slaughtered by the Romans who searched for
gold in their stomachs. The present chapbook is one of the rarest, both
in the Northern and Southern Netherlands."

Roderick Edwards:
A
Review and Response to WSTTB
(2009)
"Since 2004, hyperpreterists have sought to
respond to the response but as of
yet the hyperpreterists have been
unsuccessful in not only publishing
a response but even in getting
together in enough unity to write a
response. At this present time,
there are at least 3 separate teams
by hyperpreterists that seek to
publish a response."

Of
course even partial preterists are "futurists" regarding the Second
Coming and Resurrection. But they reject the futurist understanding of
the bulk of Book of Revelation. "

Norman
L. Geisler -

A Response to Steve Gregg's Defense of Hanegraaff
(2007) "In brief, Gregg’s attempt to rescue the partial preterist
position he shares with Hank Hanegraaff is a failure. It rests upon a
methodologically unorthodox way of interpreting Scripture. If this same
method were used on the Gospel narratives of the resurrection of Christ,
the preterist would also be theologically unorthodox. Thus, while
partial preterism itself is not heretical, its hermeneutic is
unorthodox, and if applied consistently, would lead to heresy, as indeed
it does in full preterism."

Anonymous:
The Fall of Jerusalem and The
Roman Conquest of Judea(1855) “One of the most
stirring episodes in the history of the world is furnished by the siege
of Jerusalem by the Romans under Titus, its capture, and its destruction
. . . Her tale of splendour now is
told & done"

Billington, Clyde E. The Jews and Rome after the Fall of Jerusalem in 70 A.D

2005: Nigel Cawthorne -
History's Greatest
Battles: Masterstrokes of War (PDF) Jerusalem, Defending the Temple - AD70 (p. 31-) "By crushing
Jewish resistance in Jerusalem, the Romans consolidated their eastern
empire, driving Jews out of their homeland in a diaspora that has
religious and political consequences to this day."

Mason, Steve : “Figured Speech and Irony in the Works of T. Flavius Josephus,”
“Contradiction or Counterpoint: Josephus and Historical Method,”
Introduction to the Judean War, commentary to War 2.1-166,
possibly other items as needed—distributed electronically.

McLaren,
James S. : “The Coinage of the First Year as a Point of Reference for
the Jewish Revolt (66-70 CE),” Scripta Classica Israelica 22 (203),
135-52.

Mitchell, John -
The Temple of Jerusalem: A Revelation "When the Temple was destroyed, they say, the world fell into disorder and nothing has ever gone right since."

Mommsen, Theodor , Roman History, vol. 5.

Morgan:
AD69, The Year of the Four
Emperors "Certain years ring out, numbers signifying plateau
events, such as 1066 for England or 1776 for the United States. For the
Roman Empire, one of those numbers is 69 A.D., the year that saw, in the
person of four different emperors, the end of the original line of
rulers that had traced its lineage, family-style, back to Julius Caesar
and Octavian/Augustus. "

Nir, RivkaThe Destruction of Jerusalem and the Idea of Redemption in the "Syriac Apocalypse of Baruch" "The Syriac Apocalypse of Baruch is a pseudepigraphic apocalyptic work ascribed to Baruch, son of Neriah and the scribe of Jeremiah. Its overt content concerning the last days of the First Temple period disguises a description of the fall of the Second Temple in 70 C.E. Contrary to the general scholarly view, this book attempts to show that the internal structure and central ideas of 2 Baruch must be understood in a Christian context. This theological identity is reflected mainly in traditions which describe the destruction of Jerusalem and the three apocalyptic visions which depict the coming of the Messiah and the eschatological redemption. These two main themes, which stood at the very core of the dispute between Judaism and Christianity and clearly reflect the basic differences in the outlooks of the two faiths, can be criteria to uncover the theological identity of the work. The author’s conclusion sheds light on the Christian character of other pseudepigraphic and apocalyptic books"
(EJL 20 Society of Biblical Literature - SBL, viii + 318 pages, Paper,
English, 2003).

Rayner, William, The Last Days (London - 1968)"This is the story of the fall
of Jerusalem to the Romans and of their strange, empty victory at Masada,
the last remaining strong-hold of the Jews. It is also the story of the
increasing desperation of the Jews, their disillusion and despair when the
expected climax of the Last Days fails to come and their faith in the Holy
One is shaken. The story is woven from familiar Biblical writings and from
events vouched for by historians, both Roman and Jewish, events since
confirmed by the finding of archaeologists. The author has combined
extensive research with a vivid, creative imagination to produce a book of
religious, historical and dramatic interest mounting to the violent yet
poignant finale."

Bentwich, Norman: Josephus (1914) "Yet did they occasion the fulfilment
of prophecies relating to their country. For there was an ancient oracle
that the city should be taken and the sanctuary burnt when sedition should
affect the Jews." Josephus shares the pagan outlook of the Roman historian
Tacitus, who is horrified at the Jewish disregard of the omens and portents
which betokened the fall of their city, and speaks of them as a people prone
to superstition (what we would call faith) and deaf to divine warnings (what
we would call superstition). Josephus and his friends were looking for signs
and prophecies of the ruin of the people as an excuse for surrender; the
Zealots, men of sterner stuff and of fuller faith, were resolved to resist
to the end, and would brook no parleying with the enemy."

Jacques Lebar & Gérard
Israel (1970) "The
story is of an event which concerns the Jewish people and all men
adhering to monotheism, and which occurred nineteen hundred years
ago, in the year 70 on the day which is, by the Hebrews calendar,
the ninth day of the month of Ab (July-August). On that day
the Roman soldiers burned and destroyed the Temple at Jerusalem.
on that day the Jewish soul was struck at its very core.. The
history of the West is also tied to the event of the 9th of Ab, 70.
In the destruction of the Temple, which Jesus had frequented, the
first Christians saw the proof of the arrival of a new world..
Unlike other great events in Antiquity, and even in times nearer to
our own, all the consequences of the battle and fall of Jerusalem
have not yet run their course." (GOOGLE
|
FROOGLE)

Maier, Paul L. -
Josephus: The Essential Works, 1988 - Search within this "Full-color edition with updated text, charts and maps" - Textbook Quality for Jewish History as Translated from
Josephus' Works

Mattern,
Susan : Rome and the Enemy: Imperial Strategy in the Principate.
Berkeley: University of California Press, 1999. ISBN

Shepard, William: Our Young Folks'
Josephus (1884 PDF) A simplified retelling of Josephus' great
history of Israel. Covers from the time of Abraham until the fall of
Jerusalem in 70 A.D. "Jump
back in time to a place where historical accounts of the Hebrews are
brought to life in an exciting narrative style. The history of Ancient
Israel is revealed in a first-hand account from the great historian
Flavius Josephus. Our Young Folks’ Josephus is a compilation of
his two greatest works, Antiquities of the Jews and The Jewish
Wars. You’ll marvel at the history that is played–out before your
eyes. A journey that begins with the call of Abraham and ends with the
destruction of Jerusalem and the fall of Massada...this is a must-have
for any bookshelf.”

7000. This
was the end of the Jewish affairs
and happened as predicted by Jesus
in the gospels. FINIS

"In the years 1650-1654, James
Ussher set out to write a history of
the world from creation to A.D. 70. In its pages can be found the
fascinating history of the ancient world from the Genesis creation
through the destruction of the Jerusalem temple."

Anderson, John. The Last Days (video).
Sparta, NC: Lighthouse Productions.

Beeson, Ulrich R. The Revelation, published
by the author, 1956.

Blessing, William L. Showers of Blessing,
Feb. 1979, (698th issue).

Brown, Alexander (of Aberdeen). The Great Day
of the Lord, London: Eliot Stock, 1894.

Camp, Franklin. The Work of the Holy Spirit
in Redemption, Roberts & Son Publications, Box 1807, Birmingham, Alabama.
1974.

Canon Press. And It Came To Pass, Third
Annual CEF Symposium. Moscow, ID: Canon Press, 1993.

Lightfoot, John. A Commentary on the New
Testament from the Talmud and Hebraica, originally written 1675, reprinted
by Baker Books, Grand Rapids, 1979, and more recently by Hendrickson
Publishers, Peabody, Mass.

A partial list of scholars who have supported the early date for Revelation, gleaned unsystematically from my reading, would include the following 18th and 19th writers not already mentioned just above: John Lightfoot, Harenberg, Hartwig, Michaelis, Tholuck, Clarke, Bishop Newton, James MacDonald, Gieseler, Tilloch, Bause, Zullig, Swegler, De Wett, Lucke, Bohmer, Hilgenfeld, Mommsen, Ewald, Neander, Volkmar, Renan, Credner, Kernkel, B. Weiss, Reuss, Thiersch, Bunsen, Stier, Auberlen, Maurice, Niermeyer, Desprez, Aube, Keim, De Pressence, Cowles, Scholten, Beck, Dusterdiek, Simcox, S. Davidson, Beyschlag, Salmon, Hausrath. Continuing on into the 20th century we could list Plummer, Selwyn, J.V. Bartlet, C.A. Scott, Erbes, Edmundson, Henderson, and others. If one's reading has been limited pretty much to the present and immediately preceding generations of writers on Revelation, then the foregoing names may be somewhat unfamiliar to him, but they were not unrecognized in previous eras. When we combine these names with the yet outstanding stature of Schaff, Terry, Lightfoot, Westcott, and Hort, we can feel the severity of Beckwith's
understatement when in 1919 he described the Neronian dating for Revelation as "a view held by many down to recent times."[40] By many indeed! It has been described, as we saw above, as "the ruling view" of critics," by "the majority of modern critics," by "most modern scholars," and by "the whole force of modern criticism." The weight of scholarship placed behind the Neronian option for the dating of Revelation has been staggering. In our won day it has gained the support of such worthies as C.C. Torrey, J.A.T. Robinson, and F.F. Bruce and has been popularized by
Jay Adams.[41] In 1956 Torrey could write about the number 666, "It is now the accepted conclusion that the beast is the emperor Nero."[42]" (Historical Setting for the Dating of Revelation)

Croly, George,
TARRY THOU TILL I COME or, Salathiel, the Wandering Jew
(1677) "A historical
novel, dealing with the momentous events that occurred, chiefly in
Palestine, from the time of the Crucifixion to the destruction of Jerusalem.
The book, as a story, is replete with Oriental charm and richness, and the
character drawing is marvelous. No other novel ever written has portrayed
with such vividness the events that convulsed Rome and destroyed Jerusalem
in the early days of Christianity."

Huchown
Siege
of Jerusalem"Even within the relatively small corpus of late Middle English poetry, we have
at least four extant poems that focus primarily on the Vengeance of Our Lord:
the alliterative poem of Siege of Jerusalem
here edited, two versions (one short, one long) of the rhyming-couplet Titus
and Vespasian, and a translation of Roger d'Argenteuil's Bible en
François. "
Edited by Michael Livingston

"As Alvin E. Ford has pointed out, the fourteenth and fifteenth centuries
were witness to a flurry of texts in the Vengeance of Our Lord tradition: "Verse
versions, prose versions, chansons de geste, mystery plays, book-length
documents and one-page résumés, all attest to the widespread diffusion of the
apocryphal Vengeance of Our Lord throughout the medieval Christian
world." Of Old and Middle French prose versions alone, Ford identifies
fifty-four (and counting) manuscripts, "representing nine independent but
interrelated traditions," the primary works being La Vengeance de Nostre-Seigneur
and Roger d'Argenteuil's Bible en François.18
Wright, studying the representation of Jerusalem's destruction in medieval
drama, comments (p. 1) on the surprising popularity of the story in drama during
this same period:

From their first appearance in the mid-fourteenth century until as late as
1622, plays of the destruction of Jerusalem are known to have been performed
in six different languages (German, French, Italian, Spanish, English, and
Latin) to the delight of audiences in dozens of communities scattered across
the Continent. Indeed, French performance records indicate that, over the
course of more than two centuries, only the story of Christ's Passion was
staged more frequently than the Vengeance of Our Lord. By the late sixteenth
century, dramatizations of the siege of Jerusalem, most of which required
from two to four days to perform, had spread from their earliest homes in
Thuringia and Burgundy to the Tirol, Savoy, the Italian Briançonnais,
Switzerland, England, and Castile.

Even within the relatively small corpus of late Middle English poetry, we have
at least four extant poems that focus primarily on the Vengeance of Our Lord:
the alliterative poem ofSiege of Jerusalem
here edited, two versions (one short, one long) of the rhyming-couplet Titus
and Vespasian, and a translation of Roger d'Argenteuil's Bible en
François. "
Edited by Michael Livingston

Aquinas, Thomas. Catena aurea: Commentary on the Four Gospels, Collected out
of the Works of the Fathers by S. Thomas Aquinas. Trans. Mark Pattison, J.
D. Dalgrins, and T. D. Ryder. Oxford: John Henry Parker, 1841-45.

Aston, Margaret. "The Impeachment of Bishop Despenser."
Bulletin of the
Institute of Historical Research 38 (1965), 127-48.

Augustine, bishop of Hippo. The Confessions and Letters of St. Augustin.
In Schaff, A Select Library, vol. 1.

---. St. Augustin's City of God and Christian Doctrine. In Schaff,
A
Select Library, vol. 2.

---. St. Augustin: Homilies on the Gospel of John; Homilies on the First
Epistle of John; Soliloguies. In Schaff, A Select Library, vol. 7.

---. Saint Augustin: Expositions on the Book of Psalms. In Schaff,
A
Select Library, vol. 8.

Brewer, Derek. "The Arming of the Warrior in European Literature and Chaucer."
In Chaucerian Problems and Perspectives. Ed. Edward Vasta and Zacharias
P. Thundy. Notre Dame: University of Notre Dame Press, 1979. Pp. 221-43.

The "Gest hystoriale" of the Destruction of Troy: An Alliterative Romance
Translated from Guido de Colonna's "Hystoria Troiana" Edited from the Unique
Manuscript in the Hunterian Museum, University of Glasgow. Ed. George A.
Panton and David Donaldson. EETS o.s. 39, 56. London: N. Trübner, 1869-74.

Gospel of Nicodemus. In The Middle-English Harrowing of Hell and
Gospel of Nicodemus. Ed. William Henry Hulme. EETS e.s. 100. London: Oxford
University Press, 1907.

La Vengeance de Nostre-Seigneur: The Old and Middle French Prose Versions.
Ed. Alvin E. Ford. 2 vols. Studies and Texts 63, 115. Toronto: Pontifical
Institute of Mediaeval Studies, 1984-1993. [The first volume discusses and edits
families A and B of the French tradition; the second volume completes the study
by discussing and editing families C to I.]

Whiting, Bartlett Jere, with the collaboration of Helen Wescott Whiting.
Proverbs, Sentences, and Proverbial Phrases from English Writings Mainly before
1500. Cambridge, MA: The Belknap Press of Harvard University Press, 1968.

Yeager, R. F. "Pax Poetica: On the Pacifism of Chaucer and Gower."
Studies in the Age of Chaucer 9 (1987), 97-121.

The York Plays: The Plays Performed by the Crafts or Mysteries of York on the
Day of Corpus Christi in the 14th, 15th, and 16th Centuries. Ed. Lucy
Toulmin Smith. New York: Russell & Russell, 1963.

BIBLIOGRAPHIES ON THE APOCALYPSE OF JOHN, ESCHATOLOGY, APOCALYPTIC,
MILLENNIUM, AND RELATED ISSUES John H. Elliott

1. The Apocalypse of John and early Christianity pp. 1-9 2. Jewish
Apocalyptic Literature (Texts), p. 9 3. Apocalypse as a Genre; "Apocalyptic,
Apocalypticism;" Ancient Millennarianism (Millennialism, Chiliasm), pp. 9-14 4.
Astronomy, Astrology; Numerology in Apocalyptic Texts, pp.14-16 5. Studies on
the Use and Influence of the Apocalypse of John in Western Cultural and
Political History, pp. 16-17 6. Eschatological/Apocalyptic Views in Modern Time
(Literature, Science Fiction, Art, Music, Cinema etc.); Eschatogical, End of the
Age/End of the World Scenarios, pp. 17-18 7. Millennium Studies, p. 19. 8.
Modern Millennialist and Adventist Movements (Social, Ethnic, Religious) and
Thought, pp. 19-

6. Eschatology and Apocalyptic Views and Themes in Art, Literature, Music
etc. in Modern Time (Literature, Fiction, Art, Music, Cinema, Science etc.);
Eschatogical, End of the Age/End of the World Scenarios

Altizer, Thomas J. J. History as Apocalypse. Albany: State University
of New York, 1985. Altizer, Thomas J. J. Oriental Mysticism and Biblical
Eschatology. Philadelphia: Westminster, 1961 (ancient and modern
apocalyptic). Baldwin, Robert F. The End of the World, A Catholic View.
Huntington, In: Our Sunday Visitor, 1984. Barkun, Michael. Crucible of the
Millennium. Barkun, Michael. Disaster and the Millennium. Barkun,
Michael. "Divided Apocalypse: Thinking About the End in Contemporary America.
Soundings 66/3 (1983): 251-280. Bethea, David M. The Shape of the
Apocalypse in Modern Russian Fiction. Princeton: Princeton University Press,
1989. Brown, Norman O. Apocalypse or Metamorphosis. Berkeley: University
of California Press, 1991. "The Apocalypse of Islam" (Sura 18), pp 69-87. Brown,
Norman O. Love's Body. New York: Random House (Vintage), 1966. Bull,
Malcolm, ed. Apocalypse Theory and the Ends of the World. Oxford: Basil
Blackwell, 1995. [collection of essays] Cardinal, Ernesto. Apocalypse and
Other Poems. New York: New Directions, 1977. Case, Shirley Jackson. The
Millennial Hope. Chicago: University of Chicago Press, 1918. Cohn, Norman.
The Pursuit of the Millennium. New York: Harper & Row, 1961. Cooper,
David L. When God's Armies Meet the Almighty in the Land of Israel. Los
Angeles: Biblical Research Society, 1940. Daniels, Ted, ed. "The Millennial
Prophecy Report" (Philadelphia newsletter monitoring promotion of millennial
religious views). Festinger, Louis et al. When Prophecy Fails. New York:
Harper & Row, 1964. Goodman, Mitchell, ed. The Movement Toward a New
America. The Beginnings of a Long Revolution. Philadelphia: Pilgrim Press,
1970 (Collection of materials and essays). Gould, Stephen Jay. Questioning
the Millennium. A Rationalist,s Guide to a Precisely Arbitrary Countdown.
New York: Harmony Boolks/ Crown, 1997. [calendrics, astronomy, and history;
millennarian expectations and groups through history; "Dousing Diminuative
Dennis,s Debate (DDDD=2000).] Grant, James. The End of Things. London:
Darton, 1866. Gumpert, Lynn. End of the World. Contemporary Visions of the
Apocalypse. Hayes, Harold, ed. Smiling Through the Apocalypse. Esquire's
History of the Sixties. New York: Dell, 1971 (Collection of Essays). Hayes,
Zachary. What are They Saying About the End of the World? New York:
Paulist Press, 1983. Heller, Joseph. Closing Time. New York: Simon and
Shuster, 1994 [a novel about the end of the world] Kermode, Frank. The Sense
of an Ending. New York: Oxford University Press, 1966. Pp. 3-31. Körtner,
Ulrich H. J. The End of the World: A Theological Interpretation.
Louisville: Westminster John Knox, 1995. Paper. $30.00. Kreuziger, Frederick A.
Apocalypse and Science Fiction: A Dialectic of religious and secular
soteriologies. Chico: Scholars Press, 1982. McGinn, Bernard. Antichrist.
Two Thousand Years of the Human Fascination with Evil. McGinn, Bernard, ed.
Encyclopedia of Apocalypticism. McGinn, Bernard, ed. Visions of the
End. Apocalyptic Traditions in the Middle Ages. New York: Columbia
University Press, Martin, Gerhard Marcel. Weltuntergang. Gefahr und Sinn
apocalyptischer Visionen. Stuttgart: Kreuz Verlag, 1984. May, John R.
Toward a New Earth: Apocalypse in the American Novel. Notre Dame: University
of Notre Dame Press,1972. Messick, David M. and Mackie, Daine M. The Use and
Abuse of Eschatology in the Middle Ages. Leuven (Louvain): University
Press, 1988. Peters, Ted. Futures--Human and Divine. Atlanta: John Knox,
1973. O'Conner, Flannery. "Revelation." (A short story) O'Leary, Stephen.
Arguing the Apocalypse. New York/Oxford: Oxford University Press, 1993.
Robinson, Douglas. American Apocalypses: The Image of the End of the World in
American Literature. Baltimore: Johns Hopkins University Press, 1985.
Rubinsky, Yuri and Wiseman, Ian. A History of the End of the World. New
York: Quill, 1982.Scholem, G. Sabbatai Sevi: The Mystical Messiah.
Princeton, 1973. Spengler, Oswald. The Decline of the West. Allen &
Unwin, 1934. Stringfellow, William. An Ethic for Christians and Other Aliens
in a Strange Land. Waco, TX: Word Books, 1973. (Implications of the
Apocalypse of John for today) Strug, Cordell. "Apocalypse. Now What? Apocalyptic
Themes in Modern Movies." Word and World 15 (1995): 159-65. Talmon, Y.
"Millenarism." International Encyclopedia of the Social Sciences. New
York: Macmillan, 1968. P. 349. Threshold of the Millennium: A Worldview
Journal. (230 pages with artwork and brief tales) Vargas Llosa, Mario.
The War of/at the End of the World. New York: Farrer Strauss Giroux, 1984.
Verbeke, Werner, Daniel Verhelst, and Andries Welkenhuysen, eds. The Use and
Abuse of Eschatology in the Middle Ages. Leuven (Louvain): University Press,
1988. Wagner, W. Warren. Terminal Visions: The Literature of the Last
Things. Bloomington: University of Indiana Press, 1982.

Campion, Nicholas. The Great Year: Astronomy, Millennarianism and History
in the Western Tradition. New York: Penguin, 1994. Dionysius Exiguus [Dennis
the Dwarf], 6th cent. CE [chronology; Jesus, birth reckoned at December 25, 753
A.U.C. but then calander started again on January 1, 754 A.U.C., the feast of
his circumcision on 8th day of life and coinciding with New Year,s day in Roman
and Latin Christian calendars. This date, beginning January 1, then named year
one, "Anno Domini. No knowledge of zero! Thus decades end with year 10,
centuries end with 00, millennia, with 000 and new millennium starts with 1001,
2001, etc.] Foçillon, Henri. The Year 1000. F. Ungar, 1969. Gross,
Michael. The Millennium Myth: Love and Death at the End of Time. Quest
Books, 1995. Thompson, Damian. The End of Time. Faith and Fear in the Shadow
of the Millennium. Hanover & London: University Press of New England, 1996.
Ussher, Archbishop James. Annales veteris testamenti a prima mundi origine
deducti [The Annals of the Old Testament, Deduced from the First Origin of the
World], 1650. [moment of creation was 4004 BC, at noon on October 23; Jesus
born 4000 years later; 6000 years from Creation to Second Coming, which should
have occurred on Oct. 23, 1996] Ritter, Adolf Martin. "Kirche und Theologie in
der Erwartung des Jahres 1000. Evangelische Theologie 59/6 (1999):
416-425. Weber, Eugen. Apocalypses. Prophecies, Cults, and Millennial
Beliefs Through the Ages. Cambridge, MA: Harvard University Press, 1998.